Seventh-day Adventist Bible CommentaryPsalms 22

My God. Heb. ’Eli. On the force of the word used here for “God” see Vol. I, p. 171. “My” seems to add a touch of loving faith to the apparent despair of the rest of the verse. Faith struggles with fear. Why? The cry of a despairing child who cannot understand why his father has left him.

Forsaken me. Heb. ‘azabtani. The form sabachthani is the Greek transliteration of the Aramaic, in which Jesus uttered His cry (see Matt. 27:46; Mark 15:34). From helping me. Literally, “from my salvation.” Roaring. Heb. she’agah, used to describe the roar of a lion (Job 4:10; Isa. 5:29; Eze. 19:7; Zech. 11:3). As used of a human being, an intense cry (see Ps. 32:3). See further DA 753–756.

Am not silent. God heard every cry, but Christ had no evidence of answer (see DA 753).

But. The sufferer is perplexed by the trial through which he passes. How can his God, who is holy and full of compassion, treat him in this fashion? Inhabitest the praises. Perhaps a figure of God dwelling in the sanctuary, surrounded by those who sing His praise.

Our fathers trusted. The sufferer seems to plead the argument that since God delivered the fathers who trusted Him, surely He will deliver him. When we are in darkness, seeing others rescued may make our lot appear more bitter.

Not confounded. Rather, “not ashamed.” When men trust and find their trust betrayed, they feel ashamed, as if they had been foolish to trust (see Jer. 14:3). But God had always proved reliable.

A worm. He felt disregarded by God, as if he were only a groveling worm beneath the notice of God. Compare Isa. 41:14; 49:7; 52:14; 53:3. For the distinction between “man” (Heb. ’ish) and “men” (’adam) see on Ps. 4:2; 8:4.

Laugh me to scorn. From the Heb. la‘ag, “mock,” “deride,” as in Ps. 2:4 (see Mark 15:29). Shoot out the lip. That is, draw the mouth despisingly (see Ps. 35:21). Shake the head. As in contempt (see Ps. 44:14). What they say follows in Ps. 22:8.

Ellen G. White

Trusted. Literally, “rolled”; that is, committed, entrusted himself (see Ps. 37:5; Prov. 16:3). This taunt was actually quoted by the scribes and elders who watched the crucifixion, and applied to Christ’s humiliation on the cross (see Matt. 27:43).

Out of the womb. As long as he can remember. The mockery of enemies is turned into an argument for deliverance. From considering the derision of his enemies, he now turns to the violence of their activities against him. Didst make me hope. His sense of hope was instilled in him from infancy.

Bulls. A figure for fierce men, intent on his destruction. Strong bulls. Heb. ’abbirim, which in several Ugaritic texts (see pp. 618, 619) means “buffalo.” Once it designates a mythological figure born to the god Baal by his sister Anath. Bashan. A region east of the Jordan, famous for its rich pasturelands and large and strong cattle (see Deut. 32:14; Eze. 39:18; Amos 4:1).

Gaped upon me with their mouths. Or, “opened their mouths against me.” The picture is that of a wild beast about to spring upon, and tear to pieces, its prey. A roaring lion. As if the greediness of the bulls were not enough, the psalmist now heightens the concept by introducing the figure of the lion thirsting for its prey and making a mighty tumult.

Poured out like water. Compare Joshua 7:5. The figure seems to indicate the loss of strength (2 Sam. 14:14). Melted. His heart was no longer firm. His vitality was exhausted (see Lam. 2:11).

Potsherd. A fragment of broken earthenware. His strength was not lively like a growing tree, but dry and fragile like a brittle piece of earthenware. My tongue cleaveth. Probably in intense thirst. The dust of death. A figurative way of describing death. Death is associated with the dust of the grave.

Dogs. Men resembling ferocious, snarling dogs have surrounded him, as it were, in a pack, intent upon his life. Oriental cities were noted for packs of hungry dogs, which often feasted on unburied bodies of the dead (see 1 Kings 14:11; cf. Ps. 59:6, 14, 15). The psalmist further heightens the ferocity of the circumstances by adding dogs to the lion and the bulls of Bashan (see on vs. 12, 13). They pierced. Heb. ke’ari, which may be translated “as a lion,” as in Isa. 38:13, the only other occurrence of the form in the OT. The thought of the sentence then becomes, “Like a lion they surround my hands and my feet.” Ke’ari cannot correctly be translated “they pierced.” It is possible that the word is misspelled, and that the translators of the ancient versions, the LXX, the Syriac, and the Vulgate, preserved the true reading in their rendering “they pierced.” By these words the Saviour foretold the treatment He was to receive (see DA 746). Compare John 20:25–27.

Tell. Literally, “count.” He could count them because of their exposure due to emaciation. For a similar use of the verb “tell,” see Ps. 147:4.

Part. “Divide,” “apportion.” Cast lots. See the fulfillment of this prediction in Matt. 27:35; Luke 23:34; John 19:23, 24.

Thou. Placed first in the Hebrew for emphasis. The “thou” is in contrast with the persecutors. The prayer of v. 11 is repeated with deeper urgency than the first time it was offered.

Soul. See on Ps. 3:2; 16:10. Darling. Heb. yechidah, “one alone,” like an only daughter (Judges 11:34). The form is feminine because yechidah is parallel to “soul,” which in the Hebrew is feminine. The LXX translates yechidah by monogenes, which is the adjective translated “only begotten” in John 3:16. Dog. Compare v. 16.

Lion’s mouth. Compare v. 13. Thou hast heard me. The psalmist’s pleading ends with a feeling of complete relief. He knows that the Lord is near to help. This rapid change of feeling in the midst of the verse is typical of a large group of psalms (see Ps. 3; 6; 12; 28; etc.). Perhaps this psalm exhibits the most striking instance in the Psalter of this unique feature of the Hebrew dramatic monologue. Unicorns. Heb. remim, “wild oxen” (see on Job 39:9). This verse gave the lion and the unicorn to the British coat of arms. See on Num. 22:22. Although surrounded by “dogs,” “lions,” “bulls,” “wild oxen,” the sufferer knows that he is not forsaken. Despondency and gloom give way to trust, peace, and joyous

praise. Verses 22–31 are a triumphant song of praise. In Felix Mendelssohn’s choral setting of Ps. 22, there is, at this point in the composition, a sudden dramatic change from minor to major key, portraying the complete change in feelings.

Congregation. He will offer His testimony of praise among the assembled worshipers (see Ps. 1:5; Isa. 38:19, 20).

Praise him. All Israel, all God’s people, are called on to join in the ascription of praise.

Of thee. Literally, “from with Thee.” God has given the will and power to praise as well as the deliverance, which is the reason for praise. Congregation. Compare v. 22. Vows. The sacrifices promised as an expression of gratitude for deliverance.

Eat. A part of the sacrifices of vows was eaten by the offerer (see Lev. 7:16). In Israel, feasting, as an expression of gratitude, was a part of worship. The meek will share in this meal, and by eating together, will be drawn into unity. Your. The sudden change from “the meek,” “they” (third person), to “your” (second person) is typically Hebraic, and emphasizes the directness of the address.

Ends of the world. The outlook is extended from those that “fear the Lord” and “the seed of Jacob” and “the seed of Israel” (v. 23) to include all nations (see God’s promise to Abraham, Gen. 12:3).

Kingdom. Rather, “position of king,” “kingship.” Compare Zech. 14:9; Rev. 11:15.

All they. This verse should be connected with the foregoing. Jehovah is king over the nations, and the rich and prosperous among them are presented as coming to the sanctuary to sacrifice and to worship. Likewise the weaker, decaying nations, represented as “they that go down to the dust,” come to bow down. None can keep alive his own soul. Rather, “he who does not keep his soul alive.” This may be understood as further amplifying the thought of the weaker nations. The LXX translates this sentence “and my soul lives to him,” suggesting a different interpretation, but the Hebrew appears simpler.

Seed. Heb. zera‘, “descendants.” As the result of the promulgation of the gospel many would turn to serve God. It shall be accounted. Or, “it shall be recounted.” One generation will pass on to the next generation the good news of salvation (see 2 Tim. 2:2). Lord. Heb. ’Adonai (see Vol. I, p. 173).

Declare his righteousness. Compare Rom. 3:21–26. That he hath done this. That God has accomplished all that is stated in the psalm.